tman_and_moksa

SR No.: 020053
Original Sutra Author: N/A
Author: G N Joshi
Publisher: Gujarat University
Publication Year: 1965
Total Pages: 901
Language: English
Classification: Book_English
File Size: 12 MB

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Atman and Mokea
and the souls) of Sankara and he agrees with Rāmānuja in holding that the Brahman as well as the individual soul (jiva) and the world (Prakṛti) are equally real. He also agrees with Rāmānuja in holding that the souls and the Prakṛti are the modes (prakāra or vikāra), the modifications of the Brahman. The Brahman is related to the world by the relation of Bhinnābhinna (f) difference and non-difference.2 The Brahman is at the centre of Reality, and the individual souls and the matter are its own transformations. It is both the material cause (upadana kāraņa) and the efficient cause (nimitta kāraņa) of the world. It possesses unique and wonderful power (sakti-f) by means of which it transforms itself into the souls and the world, and it assumes the sentient (cit) and insentient (acit) forms.3 Though the Brahman is omniscient and omnipotent, it assumes all the finite forms possessing defects (dosa-) but still it maintains its absolute purity. It is not contaminated by its defects. It always remains pure and unchangeable. All changes belong to its effects in so far as it appears in the phenomenal realm being immanent in all its particular creations. In its transcendental
Acharya Shri Kailashsagarsuri Gyanmandir
1 Nimbārka: Brahma Mimāmsā Bhāṣya, 2.1.9. ब्रह्मविकारः संसारः ।
2 Ibid. +. सर्वभिन्नाभिन्नो भगवान् वासुदेवो विश्वात्मैव ।
3 Nimbarka: Brahma Mimämsä Bhāṣya, 1.4.26. ब्रह्म एव निमित्तं उपादानं च परिणामात् । सर्वज्ञं सर्वशक्तिब्रह्म स्वशक्तिविशेषेण जगदाकारं स्वात्मानं परिणमय्य अकृतेन स्वरूपेण शकिमता परिणतं एव भवति ।
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